The Prophet ﷺ heard a man say, "Here I am at Your service on behalf of Shubrumah."The Prophet ﷺ asked, "Who is Shubrumah?"The man replied, "A brother of mine," or "a relative of mine."The Prophet ﷺ asked, "Have you performed Hajj for yourself?"He answered, "No."The Prophet ﷺ said, "Perform Hajj for yourself first, then perform it on behalf of Shubrumah."
أن النبي ﷺ سمع رجلا يقول: لبيك عن شبرمة، قال: من شبرمة؟ قال: أخ لي أو قريب لي. قال: حججت عن نفسك؟ قال: لا. قال: حج عن نفسك، ثم حج عن ورة شبرمة.
Abu Dawud (1811) and Ibn Majah (2903) narrated it, and Ibn Khuzayma (3039) and Ibn Hibban (3988) graded it sahih, all of them through Abdah bin Sulayman, from Saeed bin Abu Aruba, from Qatada, from Azra, from Saeed bin Jubayr, from Ibn Abbas, and he related it.Daraqutni (2658) and Bayhaqi (4/336) narrated it through this same route, and Bayhaqi said, "This is a sahih chain of transmission, there is nothing more sahih than it on this topic."There are two reports from Ahmad on this matter. The first is what Athram reported from Imam Ahmad, that raising it to the Prophet was a mistake. He said, "Several narrators reported it as stopped at Ibn Abbas." The second is what his son Salih reported from the Imam, that he ruled it to be connected (musnad), and that it was from the words of the Messenger of Allah ﷺ.Sheikh Islam bin Taymiya said in Sharh Umda (1/292), "This means he became aware of a reliable narrator who raised it, and a group affirmed its being raised, moreover, even if it were stopped, no one contradicts Ibn Abbas on it." End quote.Likewise, Abdul-Haqq and Ibn Qattan preferred the view that it was raised, as mentioned in Bayan Wahm wal-Iham (5/451).Ibn Hajar also preferred that it was raised, considering that it has a corroborating mursal narration, namely what Saeed bin Mansur reported, from Sufyan bin Uyayna, from Ibn Jurayj, from Ataa, from the Prophet ﷺ. But Ibn Abu Layla differed from him, reporting it from Ataa, from Ayesha. And Hasan bin Zakwan differed from him, reporting it from Amr bin Dinar, from Ataa, from Ibn Abbas. Daraqutni said that this version is more sahih.Ibn Hajar said, "This is as he said, but it strengthens the raised version, because it comes through different narrators, and Ismaili reported it in his Mujam through another route, from Abu Zubayr, from Jabir. In its chain there is someone whose status needs examination. So from all this the soundness of the hadith is established." End quote. See Talkhis Habir (958).I say, Daraqutni reported it through several routes, finding fault with some and grading others sahih.Much has been said about this hadith, and its summary, as Ibn Mulaqqin stated in Khulasa Badr Munir (1/345), is this, "Tahawi found fault with it for being stopped, Daraqutni for being disconnected, Ibn Mughallis Zahiri for containing concealment, Ibn Jawzi for weakness, and others for inconsistency and disconnection, but all of that has been removed by what we clarified in the original work." Meaning Badr Munir (6/45–51).I say, I have answered all these objections in Minna Kubra (3/480), and there is no need to repeat it here, so refer to it there.Azra is Ibn Abdul-Rahman Khuzai Kufi, a trustworthy narrator among the narrators of Muslim, and whoever said otherwise has erred.This explanatory report is not contradicted by the hadith of the Khathami woman or the hadith of Abu Razeen, for reasons that need no elaboration, a matter well known to students of this field.